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Shanzhizi (Gardeniae Fructus), with a bitter taste and cold nature, has the capability to ascend and descend, belonging to the category of Yang within Yin. It is non-toxic. It enters the Liver and Lung meridians, and can also enter the Heart meridian. With the assistance of guiding or adjuvant herbs (Zuo Shi Yao), it can enter all meridians. It specifically clears fire from the Liver; for clearing fire in other meridians, it must rely on other herbs as meridian-guiding agents (Jing Yao) to be effective. It stops pain in the heart and hypochondrium, clears fire pathogenic factors (Huo Xie) from the Upper Jiao, removes heat from dampness, eliminates jaundice caused by the five impediments (Wu Bi), and stops vomiting, muscle cramps, and bloody dysentery associated with Huoluan (Cholera-like syndrome). When used to induce vomiting, it causes vomiting; when used to promote bowel movement, it causes diarrhea. It can serve as a minister (Chen) or assistant (Zuo) herb, but not as a sovereign (Jun) herb. Although Shanzhizi is not entirely unsuitable as a sovereign herb. When there is severe pain in both hypochondria and after the disturbance of the Heart Spirit (Xin Jun), if Shanzhizi is not used as the sovereign herb, the adverse qi will become urgent and pressing, leading to changes that are indescribable. Using 3-5 qian of Shanzhizi, accompanied by Gancao (Licorice Root), Baijiezi (White Mustard Seed), Baishao (White Peony Root), Cangzhu (Atractylodis Rhizoma), and Guanzhong (Cyperi Rhizoma), the pain stops immediately upon swallowing, and the disorder settles at once. Its rapid effect is inconceivable. Thus, Shanzhizi seems suitable for any role (sovereign, minister, assistant, envoy), depending on the skillful use by the practitioner, rather than rigid adherence.

Someone asked: "Shanzhizi can resolve depression-fire in the six meridians. Why did you not mention this? Do you think its cold nature makes it unsuitable for resolving depression?" I replied: "Shanzhizi is not an herb for resolving depression; it is not omitted due to its cold nature. Depression itself is not fire; only after prolonged depression does fire arise. If one does not use herbs like Xiangfu (Cyperus Rhizome), Chaihu (Bupleuri Radix), Baishao (White Peony Root), and Chuanxiong (Ligustici Rhizoma et Radix) to resolve depression, but rashly administers Shanzhizi to clear fire, the fire will not dissipate, and the depressed qi will knot further. Therefore, even saying Shanzhizi resolves depression is questionable, let alone saying it resolves depression-fire in the six meridians. Shanzhizi is indeed an herb for clearing fire; how could fire within depression not be lowered? However, it can only be described as clearing fire, never as resolving depression."

Someone asked: "Shanzhizi clears fire, specifically liver fire. Why can it clear fire in all meridians?" I replied: "Shanzhizi does not completely clear fire in all meridians. Among the fires in the human body, only the fire in the Liver possesses the vital energy of growth. If liver fire is not cleared, other fires will not cease; once liver fire is pacified, no other fire remains unpacified. Thus, clearing liver fire is equivalent to clearing fire in all meridians. Moreover, with the aid of meridian-guiding herbs, the medicinal power is introduced into various meridians; how can the fire fail to be pacified?"

Someone asked: "Shanzhizi clears fire, including the fire in the Danzhong (Pericardium/Center Chest), which corresponds to Minister Fire (Xiang Huo). Since it can clear the fire in Danzhong, clearing the Minister Fire in the Kidney should be easy. Yet, using Shanzhizi to clear Danzhong fire does not cause injury, while clearing Kidney fire results in the medicine not entering. Why is this?" I replied: "Shanzhizi enters the Liver meridian; clearing liver fire is clearing kidney fire. The Liver is the son of the Kidney; when the son is deficient, the mother is also deficient; when the son declines, the mother also declines. Clearing liver fire clears kidney fire, making Shanzhizi akin to an enemy of the Kidney. Would the Kidney accept an enemy? This is why the Kidney does not receive it. As for Danzhong, it is the son of the Liver. When Shanzhizi clears liver fire, the fire of the liver mother inevitably retreats into the Danzhong son. Startled by the injury to the liver mother, the fire naturally ceases to ascend and scatter. As the mother declines, the son also declines; this is why Danzhong remains uninjured."

Someone asked: "Shanzhizi is often used in Shanghan (Cold Damage) decoctions as an emetic. Did Master Zhang Zhongjing have profound meaning behind this?" I replied: "Zhizi (Gardenia Fruit) is bitter and clears fire. In Shanghan disease, fire flares up in the Upper Jiao. Using bitter-cold herbs to clear fire may cause the fiery nature to flare upwards, intensifying the upward surge. It is better to follow the trend and allow it to emerge upwards, riding the qi of the fire to erupt outwards. Zhizi naturally has ascending properties; combined with Gouti San (Melon Seed Powder), it excels in ascending. Thus, it induces vomiting immediately upon ingestion, expelling fire and pathogens together. It is used because it can induce vomiting; did Master Zhang Zhongjing simply enjoy inducing vomiting?"

Someone asked: "Zhizi is also a cold-cooling herb. Why do you not reject it but instead praise it?" Alas! I do not dislike cold-cooling herbs per se; I dislike their misuse. Medical practice requires combining cold and hot, attacking and tonifying. If one only prefers hot herbs over cold ones, or only uses tonification without attack, such a physician is biased and unworthy of respect. What I advocate is: when heat is indicated, rapidly administer Fuzi (Aconiti Lateralis Radix Praeparata) and Rougui (Cinnamomi Cortex); when cold is indicated, urgently employ Huangbai (Phellodendri Cortex) and Zhimu (Anemarrhenae Rhizoma); when tonification is needed, increase Ren Shen (Ginseng Radix) and Shudi (Rehmanniae Radix Preparata); when attack is required, fearlessly use Dahuang (Rhei Radix et Rhizoma) and Shigao (Gypsum Fibrosum). Only in this way can critical patients recover safety, and near-death patients regain life. Only thus can medical practice achieve harmony and neutrality without flaws.